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robertogreco : primitivism   4

Apple’s Modernism, Google’s Modernism: Some reflections on Alphabet, Inc. and a suggestion that modernist architect Adolf Loos would be totally into Soylent | Works Cited
"These temporal aesthetics, Google’s included, tell us something about the repurposing of modernist style for post-Fordist capital. Modernist style still succeeds in evoking newnesses even when wholly “unoriginal” because it so successfully dehistoricizes.20) That it still totally works, and that it remains congenial to capital in the face of capital’s transformations, hints that we have in modernist ideology a powerful actor.

Consequently, the study of early twentieth-century style can be understood as neither irrelevant nor innocent. The quasi-Darwinian, developmentalist ideologies of Silicon Valley have their correlates in styles that disguise their basic violence as design. Its results are, among other things, political transformations of the Bay Area that seek to do to San Francisco what Rob Rinehart did to his apartment—rely heavily on exploited labor that has been geographically displaced. It imagines people of the future living side by side with people who lag behind—but not literally side by side of course! because the laggards commute from Vallejo. Anyone who isn’t on board with the spatial segregation of the temporally disparate is an “enemy of innovation.” Again, this is actually less about time than about hierarchy. After all, the temporal difference between any two people in existence at the same time is completely made up: it’s an effect of style, which is in turn (if we follow Loos’s logic) a proxy for economic dominance. Time is, so to speak, money."
modernism  nataliacecire  2015  apple  google  siliconvalley  design  economics  atemporality  robrinehart  adolfloos  childhood  primitivism  developmentalism  aphabet  puerility  naomischor  siannengai  power  systemsthinking  displacement  innovation  ideology  californianideology  history  newness  exploitation  labor  segregation  hierarchy  technology  technosolutionism  domination 
august 2015 by robertogreco
The Good Life is a fiction — Medium
"We offload physical effort onto our technologies, but are hence increasingly obliged to engage in other forms of labour in order to sustain the infrastuctures on which those technologies depend; the increasing interdependencies of infrastructure act as multipliers of technological effectiveness, but as they do so they push us further out onto the brittle, skinny branches of the technological path-dependency tree."

For example: to run a tractor, you need diesel, which in turn requires the entire Byzantine global supply chain of the petrochemical industry (not to mention the global military-industrial complex with which it is locked in a seemingly inextricable symbiotic embrace); the electronic components in the tractor’s GPS required small but crucial quantities of the increasingly well-named rare earth metals, plus copper, aluminium, and a whole bunch of other interestingly toxic or inaccessible things; ideas, materials and various forms of energy are collected, processed, distributed and harnessed in countless complex and unseen ways before you can observe them manifest as a tractor ploughing a field. So if you’re really going back to the land, you can’t use any of that stuff, because in doing so you are extending your footprint far beyond your little croft. Perhaps you can find a local blacksmith with whom to barter for some basic tools — but where did he get those pigs of iron from, hmm? Whence came the hardwood of the handles, the coal that fuels the forge? How was it gathered, transported?

The problem here is infrastructure — or, more accurately, the illegibility thereof. I’ve unpacked this idea at greater length already, but for now it suffices to say that infrastructure is as old as argriculture, perhaps even as old as civilisation itself, and as such is one of the great unquestioned assumptions of our lives. You can perform an analysis much like the one I just performed on the tractor on pretty much anything and everything you touch and see in your everyday life — and I recommend you do so, even if just as an occasional exercise, because you will be equipping yourself with a pragmatic wisdom for the troubled years to come. It’s the antidote to Milton Friedman’s libertopian magical thinking about pencils: the market thinks about resources, capital and labour so you don’t have to!

The market makes infrastructure illegible, because everyone’s a sucker for a good magic trick, and who wants to think about where pencils come from?

In order for you to not need to know where pencils come from, many hundreds or thousands of people — hell, maybe even more — have to know a very great deal about where pencils come from. You pay the market price for a pencil because that is the cost of the pencil being Someone Else’s Problem.

But the infrastructural gotcha doesn’t just restrict you from using labour-saving devices; agriculture is even more deeply tied into global supply chains and economic flows than that. Centuries of selective breeding and, more recently, genetic engineering, have produced seed stock for growing plants that resist pests, that yield more or better fruits or seeds, that grow taller and stronger and more tightly, more times per year. But those breeds may be dependent on fertilisers, which are a product of the international chemical industry; they may require more water per hectare than is available in the immediate area, and which must be piped from elsewhere; they may need to be grown in specialist greenhouses with energy-hungry climate control systems, or to be shipped to an optimal market via one or more transport infratructures; they may require chilling or freezing before they make it to the consumer’s household, where they may require further chilling or freezing. In short, the agricultural yield of a plot of land is amplified hugely by the technological multipliers of global infrastructure; remove the influence of that infrastructure, and the yield drops spectacularly, to a point where there is nowhere near enough arable land on the surface of this planet to feed all the people currently living on it.

This is why we can’t go backwards, any more than we can keep running blindly forwards.

To detechnologise and deurbanise the human species and return to its mythological and romanticised agrarian roots, it would be necessary for the vast majority of the human species to die in a very short period of time. Ironically enough, this may well be exactly what comes to pass if we cannot solve the existential crises which solutionism and hairshirt primitivism alike both claim to and fail to address. Over-optimised and hyper-cybernetic systems running at capacity are prone to sudden phase changes and cascading chain-reaction failures; if solutionism simply kicks that can a bit further down the road, then primitivism chooses to pretend it never drank anything that came from a can. Both positions suffer from the same terminal lack of reflexivity that eats like a cancer at the heart of contemporary political discourse: a desperate denialist refusal to consider the wider context from which these problems have emerged."

"If I was to sum up what the Viridian Movement meant to me in practical terms, I’d say it taught me that the answer to bad technology is neither more technology or no technology, but better technology.

More technology is our current solutionist paradigm: if cars pollute, then we’ll make electric cars that displace the pollution somewhere we can’t see it; if cars kill people and clog cities, then we’ll add expert systems and automation to them, so that the roads can handle even more traffic than ever before. More technology has been our approach since the industrial revolution; it’s the approach that has bequeathed us rising global temperatures, psychotic emergent behaviours in stock markets, increasing alienation from our labour, from our world, from each other.

But no technology is pure reactionism, a refusal to acknowledge technology’s role in making your life something other than three score years and change of relentless, thankless labour. No technology is the cry of those who are, unwittingly, more dependent upon technology than anyone else; it is not a cry you will hear in squats, townships and refugee camps, but in leafy suburbs and expensively pristine tourist destinations. No technology is the cry of unchecked privilege, of bleeding-heart middle-class liberalism, of sublimated Puritan guilt manifesting as Protestant condescension, of ignorance mistaking itself for concern.

And better technology?

The first step toward better technology is to make a clear distinction between better technology and more technology.

The second is to realise that better technology doesn’t necessarily mean thinking about what a technology does or how it does it, but about why you wanted the technology in the first place, and what you definitely don’t want it to do; to start and finish every design or strategy by resituating it in its contexts, local and global alike.

The third step toward better technology is to realise that all technologies are effectively hyperspecialised extensions of our infrastructures; to not further obscure and occlude the supply chains and networks in which our lives are embedded, but to expose them, celebrate them, admire and fear and reimagine them; to recognise the role of infrastructure as the sole mediator between our species and the environment which both sustains and threatens us, and as the ultimate arbiter of our civilisational futurity.

The way out is through."
2013  paulgrahamraven  viridianmovement  technology  primitivism  solutionism  technosolutionism  reactionism  rural  urban  infrastructure  future  sustainability  climatechange  efficiency  systemsthinking  agriculture  behavior  complexity  simplicity 
november 2014 by robertogreco
Anarcho-primitivism - Wikipedia
"Anarcho-primitivism is an anarchist critique of the origins and progress of civilization. According to anarcho-primitivism, the shift from hunter-gatherer to agricultural subsistence gave rise to social stratification, coercion, and alienation. Anarcho-primitivists advocate a return to non-"civilized" ways of life through deindustrialisation, abolition of the division of labour or specialization, and abandonment of large-scale organization technologies. There are other non-anarchist forms of primitivism, and not all primitivists point to the same phenomenon as the source of modern, civilized problems."
activism  anarchism  anarchy  civilization  philosophy  society  sociology  politics  alternative  primitivism  luddism  deindustrialization  thoreau  derrickjensen  unibomber  theodorekaczynski  environmentalism  violence  technology  green 
may 2010 by robertogreco

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